Job 31:14Meaning & Commentary from the Church Fathers

The terms slave and free are mere labels, lacking true substance; slavery finds its roots in sin, whereas righteousness defines freedom. Is he then merely humble and not also kind and appealing? Indeed, he is agreeable!

Job exemplified true righteousness—not merely a fraction of virtue, but an entirety of human goodness, comprehensive and complete. His righteousness was not shown by refraining from one sin while committing another. Similarly, we speak of scales as just when they consistently provide the same measure; they do not weigh gold accurately while measuring lead differently, but rather maintain equal balance across all measures. Job’s righteousness remained intact—not just in his wealth, but in every aspect of life, never exceeding the boundaries set before him. No one can claim that in financial matters he sought balance but displayed haughtiness and scorn in his dealings with others; instead, he strived to avoid such attitudes, affirming, ‘If I have disregarded the judgment of my servant or maid, should I not be ashamed of my behavior?’ Pride and contempt represent a grave injustice. Just as we deem someone unjust for coveting another’s possessions, we also describe the arrogant individual who demands more from their neighbor than they deserve and seeks to claim all honor for themselves, a behavior that stems solely from injustice. This injustice is evident, for God created one human nature for all and bestowed equal and shared qualities among neighbors; how then can you exclude and rob them of the dignity granted by God? By depriving them of their rightful honor, do you not impoverish them, not in material wealth, but in value? To all, God has given one life and natural advantage, as shown in His words, ‘Let us create man,’ which pertain to humanity as a whole. How can one disinherit another, casting them into destitution while seizing what is common? Job, however, was not like this; he asserted, ‘I have not despised the rights of my servant or maid.’ Therefore, the scripture, calling him righteous, illustrates him as embodying not just partial righteousness in his financial or legal interactions but as possessing an overall virtue, akin to what is described, ‘The law is not made for the righteous’ (1 Tim 1:9).

Yet we, beloved brethren, often fail in this regard. Are you astonished by the righteous? Instead, reflect upon your own actions. How frequently, when confronted by someone of lower status, do we shield ourselves from the truth? If even justly accused, the proud will resist, brazenly demanding to be treated as an equal. They might declare, ‘Do you presume to stand on equal ground with me? Are you requesting fairness? Offer me the same rights!’ The arrogant person accuses with no room for justification and cannot be swayed by silence. If the accused remains silent, they face condemnation; to speak would take the audacity to raise their voice against their superior. Another, filled with arrogance, is invited for a fair resolution and peace, yet responds mockingly: ‘Am I to lower myself to this level?’ What ludicrous pride! Do you consider your position so elevated that stooping to reconcile is a disgrace? Do you believe yourself above the earth on which you walk, the dust from which you were formed, and to which you will return? What depths do you think you are sinking to? Are you not ashamed in light of the sufferings endured by the Lord? Are you not humiliated to say to your equal, ‘I will lower myself to engage with you’? Is it not a source of shame to utter such things, especially knowing that Jesus lowered Himself for your sake? Perpetually, we should echo Isaiah’s exclamation, ‘What is pride but dust and ashes?’

To further understand his virtues, we must first recognize that true strength in any virtue requires freedom from vice in other areas. If one is captive to sinful habits elsewhere, then he cannot be genuinely steadfast, regardless of outward appearances. Each virtue is diminished in strength by the absence of others. We often observe individuals who exhibit humility but lack compassion, or compassion without justice, or boastful self-righteousness instead of faith in the Lord. Without humility, true chastity cannot exist; pride corrupts and leads away from the love of God. Moreover, humility that lacks charity is not genuine, for a humble person must be compassionate toward the troubles of others. Similarly, blind justice, which harshly condemns others, fails to exemplify mercy and is itself tainted by injustice. True justice must be rooted in faith in the Creator, for without it, one distorts the divine order of justice.

Therefore, one virtue isolated from another is either wholly absent or incomplete. It has been deemed wise to discuss the four fundamental virtues: prudence, temperance, courage, and justice, as their strength relies on their interconnectedness. Separated, none can reach perfection. True prudence requires justice, moderation, and courage; moderation cannot exist without prudence, justice, and courage; courage must be prudent, moderate, and just; and true moderation is only possible with prudence, courage, and justice.

Blessed Job embodies a harmony of virtues, as he reveals their interconnected nature. In speaking of chastity, he proclaims, "If my heart be deceived by a woman" (Job 31:9), demonstrating that humility is inherent in this chastity. He further illustrates that humility coexists with charity when he states, "If I have denied the desires of the poor" (Job 31:16) and illustrates that mercy is rooted in justice when he mentions, "If I have walked in vanity" (Job 31:5). He emphasizes his careful vigilance and reverence for God, saying, "I have always feared the Lord, as a wave coming upon me" (Job 31:23).

In contrast, to place one’s trust solely in personal achievements or earthly benefits is unjust. This holy man finds revitalized hope in his own heart, recognizing, "Behold, is there no help for me in myself?" (Job 6:13).

The remaining verses in chapter thirty-one delve into themes of humility, moderation, patience, charity, and their application toward those under our care.

His home was a welcoming place for all travelers (30-32), and he viewed himself as so blameless that he felt confident to stand before the judgment of the Almighty (31-37), without fearing the curse that had once befallen Adam due to his sin (38-40). Within Job's deeds and character, we observe not only the righteousness characteristic of Old Testament believers but also the exalted virtues that epitomize New Testament followers. It is important to note that these discourses, particularly the final one, provide a profound overview of Job's entire life, as articulated by Job himself. We perceive him as a family man, a judge, and a leader; we gain insight into his conduct with peers and subordinates, and his interactions with those in distress—both his public actions and hidden motivations are laid bare. We witness the full spectrum of his existence: his past joy, present suffering, and ambitions for what lies ahead. This portrayal encapsulates the essence of Job. Thus, this reflection provides a fitting conclusion to Job's defense against his friends and serves as compelling evidence of his integrity, particularly highlighted in the closing remarks of Job (in the Slavonic and the Default, Job 32:1).